Forgetting our sins


Does God really forget?


Isaiah 43:25 (ESV)
“I, I am he who blots out your transgressions for my own sake, and I will not remember your sins.

Lamentations 3:21–23 (ESV)
But this I call to mind, and therefore I have hope: 22 The steadfast love of the Lordnever ceases; his mercies never come to an end; 23 they are new every morning; great is your faithfulness.

Does He absolutely have no memory of our sins once forgiven? Or is there something else at work here?
On the one hand, we have to reckon with the fact that we know (for instance) that King David sinned in adultery and murder. It is written in God’s Word for all eternity. We would not imagine that somehow God has no remembrance of it. Nor should we imagine some strange form of divine amnesia in the case of our sins either.
But then again – what does Isa. 43:25 mean?
How are we to digest that and find comfort in it in our own lives? And I think we get a picture of it in the Levitical sacrificial system – and in our text in Lamentations 3.
At the time of the institution of the Tabernacle and the Temple, historians tell us that the ratio of Priests to the general populace led to a wonderful phenomenon. Say you brought your sacrifice on Monday to confess and deal with a sin. And then, Tuesday, bright and early you went back to bring a sacrifice and deal with the very same sin again. In all likelihood, you could do that every single day – and never see the same priest again. In other words, when you showed up on Tuesday, Wednesday, Thursday and Friday – you would not be confronted with someone who would say: “Hey, didn’t I accept your sacrifice for that same sin yesterday?” Nope. There would be “new” mercy. It would be as though you hadn’t even been there before.
By this simple picture, our Heavenly Father reminds us that HIS mercies are “new” every morning.
He has the capacity to forgive us so completely – that He does not remember our former sins against us when we arrive at His door afresh. His “seven times seventy” – His love “keeps no accounts of wrongs.” When He wrote “PAID IN FULL” across our debt yesterday in Christ’s blood, He did not retain a copy to bring out against us today. He gave us the discharge papers. Sometimes we hang on them – but He does not.
Beloved, have you failed again today? Like a thousand times before? Do you cringe to run to Him again – and confess the same thing yet one more time? Fear not! Christ has died. There is continual cleansing for those who walk in His light (1 John 1:7). He hasn’t “forgotten”. But neither does He remember it against you. The blood of the Lamb has paid it all.
Oh, what a wonderful Savior!
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Reid Ferguson
Reid serves as pastor for preaching and vision at Evangelical Church of Fairport in Fairport New York. A native of Rochester, N.Y., he has served in various ministry areas during his life, including: a founding member of the former Mark IV Quartet, Youth Pastor at ECF, former board member of the Fellowship of Independent Reformed Evangelicals (F.I.R.E.), and author of The Little Book of Things You Should Know About Ministry (Christian Focus Publications, 2002). Pastor Reid blogs regularly at Responsive Reiding.

The Paradox of Faith and Law

… Is the Law of Faith or Not?

Galatians 3:10-14 ESV
For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.” 13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

There are some who, following Gal 3:12, say that the law was not of faith.
I can say that too, but the question is what do we all mean when we say that. Some scholars understand the idea that the law is not of faith to mean that the Mosaic covenant was a covenant that operated on the basis of works, which determined solely the temporal blessing of Israel in the land; eternal blessing was to be found in the Abrahamic covenant, and was to be inherited by faith alone. There are yet other scholars who take the Mosaic covenant to be a covenant of works that demanded perfect obedience from Israel, which means that Israel inevitably could not keep the covenant with God.
I agree that the language of obedience and doing dominates in the section of the Pentateuch that deals with the Mosaic covenants (i.e., Exod 19–Deut 34). I think that we must say that the Mosaic covenant demanded the works of the law (Deut 6:25; Ezek 18:5-9; Rom 10:5; Gal 3:12). But it is not as if the language of faith is not employed at all in relation to the Mosaic covenants in the Old Testament. A classic case in point is the author of Ps 119 calling obedience to the Mosaic law the way of faith (Ps 119:30). He also identifies the law of Moses as the object of his faith: “I believe in your commandments” (Ps 119:66).
The key to sorting out this issue, I believe, lies in understanding that faith was typically viewed in a holistic way by Moses and the prophets.
The consequence of this is that, under the Mosaic covenants, faith and obedience end up being co-relative concepts. Paying attention to Old Testament anthropology, in particular the role of the heart as the integrating center of the human psyche, is important for understanding why a holistic concept of faith was employed by Moses and the prophets.
So, the law is not of faith, but in another sense it is.
It is interesting that when Jesus forcefully critiqued the scribes and Pharisees in Matt 23, he accused them of hypocrisy for being particular about the law of tithing but neglecting the weightier matters of the law: “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without neglecting the others” (Matt 23:23).
It is significant that Jesus views faith/faithfulness as being one of the important ethical truths prescribed by the law.
It is also important to note in this regard that Jesus’ language does not allow the law to be bifurcated, enabling us to single out faith as operating on a level of its own, separate from the law or the commandments. Faith is spoken of here by Jesus on a par with justice and mercy as the human response required as Israel’s covenant obligation—the parallels with Mic 6:8 are intriguing. And faith, along with justice and mercy, and tithing, are equally (according to Jesus’ teaching in this verse) what the law commanded Israel to do. Jesus clearly says that faith is one of the weightier matters of the law that Israel was to do: “these it is necessary to do, while not leaving aside those.” In other words, Jesus is saying that faith was commanded as part of the law of Moses.
The law is not of faith, but … it is!
Readers are invited to comment on Steven’s post.

Steven Coxhead has served as a visiting lecturer in Hebrew and the Old Testament at the Sydney Missionary and Bible College since 2002. He also teaches Johannine Theology and the Old Testament at the Wesley Institute in Sydney. In addition he has worked as a part-time lecturer at the Presbyterian Theological Centre in Sydney from 2002–2010, teaching the Old Testament, Romans, John’s Gospel, Biblical Hebrew, and New Testament Greek. He has had experience teaching Old Testament, New Testament, and Systematic Theology in South-East Asia.